Par.

  1 Pre|      argument, be briefly enforced by the cogency of reason, and
  2 Pre|    Overcome at last, however, both by the modest importunity of
  3 Pre|            of their entreaties and by the not contemptible sincerity
  4 Pre|          is with pleasure inspired by their affection that, so
  5 Pre|      overwhelmed with contempt, as by men disgusted with some
  6 Pre|         above, but several others, by making copies for their
  7 Pre|      Substance. For they designate by the word substance that
  8 Pre|          of God which we designate by the word person.~Whatever
  9 1  |          powers are very ordinary, by the force of reason alone.~
 10 1  |          examination of that cause by which these things are good,
 11 1  |            diversity we experience by the bodily senses, and discern
 12 1  |         bodily senses, and discern by our mental faculties, must
 13 1  |             are said to possess it by virtue of some fact, which
 14 1  |      necessarily they are all good by virtue of something which
 15 1  |            be called good, the one by virtue of one thing, the
 16 1  |            of one thing, the other by virtue of another. For,
 17 1  |     another. For, apparently it is by virtue of one quality, that
 18 1  |          because he is strong, and by virtue of another, that
 19 1  |            seems to be called good by virtue of his strength,
 20 1  |          of his strength, and good by virtue of his swiftness,
 21 3  |          anything should not exist by virtue of something.~Whatever
 22 3  |           self (existendi per se), by which they are able to exist
 23 4  |       among them are distinguished by inequality of degree. For,
 24 4  |          themselves is not limited by any bounds. But only an
 25 5  |          is endowed with existence by both, although it exists
 26 6  |           could be created neither by itself, nor by another;
 27 6  |     created neither by itself, nor by another; nor could itself
 28 6  |           have come into existence by any creative agent, or from
 29 6  |            argument; in order that by leaving no ambiguity in
 30 6  |           not exist before itself, by no means does it derive
 31 6  |           this Nature was preceded by any being, through which
 32 6  |       being brought into existence by any external causes. Nevertheless,
 33 6  |           causes. Nevertheless, it by no means exists through
 34 7  |          all bodies, distinguished by their own forms. -- I say
 35 7  |        itself the supreme good, is by no means good; which is
 36 7  |         through this Being, except by its creation, or by its
 37 7  |         except by its creation, or by its existence as material,
 38 7  |          besides it exists, except by its creation. And, since
 39 7  |       Being and the beings created by it, it could create nothing
 40 7  |       supreme Essence, was created by that supreme Essence, and
 41 8  |            a result of experience, by every one, that the belief
 42 8  |         can be wrested from no one by argument, and can scarcely
 43 8  |          can scarcely be purloined by sophistry.~Accordingly,
 44 8  |       other beings were so created by this Substance, that that
 45 8  |           things have been created by that Being from nothing,
 46 8  |         that what has been created by the creative Substance was
 47 8  |        with many riches and honors by some one, we say, "Lo, he
 48 8  |         reputed as nothing is now, by virtue of that other's making,
 49 9  |    anything conceivably be created by any, unless there is, in
 50 10 |     himself through a concept? But by the expression of the mind
 51 10 |          general view in the mind, by the vision of conception,
 52 10 |          we express objects either by the sensible use of sensible
 53 10 |           to the bodily senses; or by thinking within ourselves
 54 10 |         used, are sensible; or not by employing these signs, either
 55 10 |        sensibly or insensibly, but by expressing the things themselves
 56 10 |      inwardly in our mind, whether by the power of imagining material
 57 10 |            way, when I signify him by pronouncing these words,
 58 10 |        likeness which is expressed by the vision of the mind thinking
 59 11 |       whether all at once, or part by part; nor can he perform
 60 11 |             For, though a man can, by meditation or representation,
 61 11 |          as has no existence; yet, by no means has he the power
 62 11 |           power to do this, except by uniting in this idea the
 63 12 |    expression, whether separately, by the utterance of separate
 64 12 |    separate words, or all at once, by the utterance of one word;
 65 13 |          so long as they do exist, by the sustenance afforded
 66 13 |            the sustenance afforded by that very Being through
 67 13 |     existence that they have. For, by a like course of reasoning
 68 13 |        course of reasoning to that by which it has been gathered
 69 13 |         another than themselves -- by a like course of reasoning,
 70 13 |          through another, and that by which they have been created
 71 15 |           among the names or words by which we designate things
 72 15 |            which have been created by it; or any other relative
 73 15 |            the term supreme, taken by itself, does not describe
 74 15 |           since none of them taken by itself represents the essence
 75 15 |           but not just, yet, taken by itself, it is not better
 76 15 |     relative expressions which are by no means included in this
 77 15 |   undoubtedly none of these, taken by itself, describes the substance
 78 15 |          is than any of these. For by no means should this supreme
 79 15 |            superior; and it should by all means, as our reasoning
 80 16 |     justness.~It seems, then, that by participation in this quality,
 81 17 |            a single good described by many names? For, everything
 82 17 |        Since, then, that Nature is by no means composite and yet
 83 17 |         means composite and yet is by all means those so many
 84 17 |        essentially in one way, and by virtue of one consideration.
 85 17 |         and no one of these, taken by itself, is the whole of
 86 17 |         supreme Being, however, is by no means anything in such
 87 18 |           and through itself, that by no means is there one essence
 88 18 |           or through something, is by no means identical with
 89 18 |          end, it cannot be limited by any beginning or end. Hence,
 90 19 |            we are again confronted by the term nothing, and whatever
 91 19 |          above have been confirmed by the fortification of logically
 92 19 |           is necessarily unsettled by empty nothing.~But, rather
 93 19 |        cogent reasoning be stormed by nothing; and the supreme
 94 19 |          has been sought and found by the light of truth, be lost
 95 19 |       therefore, which is followed by the inconsistency discussed
 96 19 |       discussed above, is rejected by all reasoning as false.
 97 19 | established is in no wise impaired by the emptiness of nothing.~ ~
 98 20 |          nothing else than itself, by no means does its power
 99 21 |        places or at all times, and by parts in individual places
100 21 |            well.~But, if it exists by parts in individual places
101 21 |           all times that it exists by parts in individual places
102 21 |           We are confronted, then, by the former alternative,
103 21 |        seem to avoid debate, as if by evasion in diverse directions,
104 21 |         this supposition is proved by the existence of places
105 21 |          these latter be possible? By no means, then, is past
106 21 |             at one time in all, or by parts in individual places
107 22 |           magnitude place contains by including it, and includes
108 22 |         including it, and includes by containing it; and that
109 22 |           whose duration time ends by measuring it, and measures
110 22 |         measuring it, and measures by ending it. Hence, to any
111 22 |           bound can be set, either by space or time, no place
112 22 |         place or time is doubtless by no means compelled to submit
113 22 |            no place or time limits by some kind of restraint.
114 22 |         rational consideration can by any course of reasoning
115 22 |           from nothing, is limited by no restraint of space or
116 22 |           only whatever is limited by their bounds neither escapes
117 22 |            a whole, simultaneously by different places or times;
118 22 |    whatever is in no wise confined by the restraint of place or
119 22 |          or time, is not compelled by any law of places or times
120 22 |    Substance, which is encompassed by no restraint of place or
121 22 |            place or time, is bound by none of their laws.~Hence,
122 22 |             which is not yet.~For, by no means is that Being compelled
123 22 |       Being compelled or forbidden by a law of space or time to
124 22 |            that they are contained by these places and times themselves.~
125 22 |       exist, since it is contained by no other at all. And yet
126 22 |           else exists is sustained by its presence, lest it lapse
127 22 |           if it were circumscribed by the same places, and suffered
128 22 |        places, and suffered change by the same times.~We have
129 23 |            as if it were contained by them, but as containing
130 23 |             but as containing all, by permeating all, why should
131 23 |            this sense is supported by the truth of the fact, and
132 23 |         fact, and is not forbidden by the proper signification
133 23 |         are adverbs of place, yet, by no local limitation, does
134 25 |            It cannot suffer change by any accidents [Accidents,
135 25 |          conceived of, as variable by virtue of accidents? And,
136 25 |           change in a thing either by occurring or not occurring --
137 25 |           which effect some change by their occurrence or non-occurrence,
138 25 |  occurrence or non-occurrence, are by virtue of this very effect
139 26 |            susceptible of mutation by accidents, the immutable
140 27 |         nor unites with any other, by virtue of a common essence?~
141 27 |         one of this kind, it must, by all means, be an indivisible
142 27 |    impossible that it is divisible by any form of division.~ ~
143 28 |           with it are not so.~For, by diligent attention it will
144 28 |         that it is; it is not now, by mutation, anything which
145 28 |        some time been, or will be, by mutation, what they are
146 29 |      discussion of this expression by the fact that it is proved
147 29 |           and whatever was created by him was created through
148 29 |     intelligentia) of this Spirit, by which he conceives of (intelligit)
149 31 |         For all words of that sort by which we express any objects
150 31 |        position regarding the Word by which all things are expressed,
151 31 |         and what, in any way, even by a corporeal sense, cognises
152 31 |          as that is more excellent by nature which, through its
153 31 |          is thus destroyed, little by little, is gradually brought
154 31 |       attributes which, taken each by itself, reduce an essence
155 32 |           Spirit expresses himself by a coeternal Word. ~BUT since
156 32 |         likeness? Since every word by which an object is thus
157 32 |        world, in silent meditation by itself, as my mind does
158 33 |        himself and what he creates by a single consubstantial
159 33 |       inquiry concerning the Word, by which the Creator expresses
160 33 |     creates, is suggested the word by which he, who creates all,
161 33 |          he express himself, then, by one word, and what be creates
162 33 |          word, and what be creates by another; or does he rather
163 33 |        express whatever he creates by the same word whereby he
164 33 |       himself?~For this Word also, by which he expresses himself,
165 33 |         evidently true of the Word by which he expresses his creatures.
166 33 |         the existence of that word by which he expresses himself,
167 33 |       himself and what he creates, by a Word consubstantial with
168 33 |          manifest that of the Word by which he expresses himself,
169 33 |           himself, and of the Word by which he expresses the created
170 33 |          But, undoubtedly the word by which the supreme Wisdom
171 33 | corresponding to the man I express by thinking of him.~The rational
172 33 |        when it conceives of itself by expressing itself, begets
173 33 |         his likeness.~But the Word by which the Creator expresses
174 33 |           the created world itself by a word corresponding to
175 33 |          if he does not express it by a word, belonging to itself?
176 33 |            expresses, he expresses by a word, and a word must
177 33 |            express nothing, except by a word corresponding to
178 33 |            if he expresses nothing by a word belonging to the
179 33 |            expresses, he expresses by the Word corresponding to
180 33 |          corresponding to himself. By one and the same Word, then,
181 34 |          express the created world by his Word. ~BUT how can objects
182 34 |         created being be expressed by one Word, especially since
183 34 |          whatever has been created by one and the same Word.~ ~
184 36 |          knows the objects created by him. ~HENCE, it may be most
185 36 |             cannot be comprehended by human knowledge. For none
186 36 |           in themselves they exist by virtue of their own being;
187 36 |          exist more truly anywhere by virtue of their own being,
188 36 |           of their own being, than by virtue of their likeness.
189 36 |      knowledge is as far surpassed by those substances as their
190 38 |    attention is therefore demanded by a peculiarity which, though
191 38 |          two images.~For the Word, by virtue of the fact that
192 38 |           to the one that they are by no means predicable of the
193 38 |      Spirit and the Word, although by certain properties of each
194 39 |            from the supreme Spirit by birth. ~AND this truth,
195 39 |            which have been created by him; but as Creator from
196 39 |         him, as if it were created by him, doubtless no more fitting
197 39 |            from the supreme Spirit by birth (nascendo).~For, innumerable
198 39 |          derive existence from him by birth, the more perfect
199 42 |          ever in some way preceded by the paternal, it is exceedingly
200 43 |            For they are so diverse by virtue of the fact that
201 43 |         and they are so identical, by virtue of their substance,
202 44 |         his own life he lives; so, by generation, he grants to
203 44 |    impropriety be said to teach me by this very wisdom of his.
204 45 |     neither has an essence, except by being an essence; as the
205 50 |            se intelligit). But if, by the memory of the supreme
206 50 |         understand the Father, and by his intelligence by which
207 50 |            and by his intelligence by which he conceives of anything,
208 55 |         whom it derives existence, by displaying a manifold likeness
209 55 |          Son to it to be described by different words; therefore,
210 55 |       existing nature allows proof by any example.~Hence, both,
211 56 |           is manifest that love is by no means offspring or son.~
212 57 |            which alone was created by none, and created all things
213 57 |        which proceeds from it, not by departing from it, but by
214 57 |          by departing from it, but by deriving existence from
215 57 |           no better expressed than by saying that this Being breathes
216 57 |            the Father, as it were, by breathing; while that love
217 57 |        love is actually designated by the name Spirit, as by its
218 57 |  designated by the name Spirit, as by its own name, since this
219 59 |            as a whole.~But we mean by the memory, the Father;
220 59 |            the memory, the Father; by the intelligence, the Son;
221 59 |         the intelligence, the Son; by the love, the Spirit of
222 60 |          or love: since each taken by himself is memory and intelligence
223 61 |          The Son also, even though by his own power he remembers
224 62 |            as when he is expressed by himself. How is it, then,
225 62 |         word, when he is expressed by himself or by another? Apparently
226 62 |            expressed by himself or by another? Apparently as many
227 63 |        three are expressed, either by themselves or by another,
228 63 |            either by themselves or by another, there are not more
229 63 |         from whom it has existence by generation, and after whose
230 64 |            are declared to be such by cogent proofs, and without
231 64 |         they cannot be so examined by the human intellect as to
232 64 |     scarcely anything can be known by man? Hence, if it is not
233 64 |           man? Hence, if it is not by virtue of the self-expression
234 65 |        these words in this case is by no means that in which they
235 65 |         precision as they are; but by another expression we indicate
236 65 |      express it, and do not see it by virtue of its own proper
237 65 |            description in words or by any other means; and, at
238 65 |           it, which can be reached by the instruction of reason
239 66 |         must that created being be by nature. Hence, this being,
240 67 |            the image of that Being by its power of remembering,
241 69 |       might either voluntarily, or by violence, lose this love.~
242 69 |            keep it, should lose it by some violence. We infer,
243 69 |         especially since it should by no means be doubted that
244 69 |           troubles, or is deceived by a false security, does he
245 70 |         does not avail to be loved by him; all of which suppositions
246 70 |        requires that it be desired by the loving soul. For, who
247 70 |  impossible to turn the soul aside by any fear, or to deceive
248 70 |         any fear, or to deceive it by false security; nor, having
249 73 |         being is unjustly deprived by the supremely great and
250 73 |         every man ought to strive, by loving and desiring it with
251 74 |            BUT the human soul will by no means be able to train
252 75 |            in this Being, that is, by believing we must reach
253 75 |       Being cannot be loved, that, by believing, the soul may
254 75 |      direct belief to it," just as by believing to strive for
255 75 |      whoever shall have come to it by striving for (tendendo in)
256 77 |         faith which is accompanied by sufficient love is by no
257 77 |  accompanied by sufficient love is by no means idle, if an opportunity
258 78 |        unless perchance, compelled by the lack of a precisely
259 79 |            rule the beings created by him, or that beings are
260 79 |           that beings are governed by another less powerful or
261 79 |          powerful or less good, or by no reason at all, but by
262 79 |           by no reason at all, but by the confused flow of events